The Descendents of Noah

Transcription

1 XII. Theme: The Descendents of Noah 18-Aug-02 Genesis 9:18-10:32 Schaeffer pp The descendents of Noah through his three sons grow into seventy nations, filling the earth according to the sovereign plan of God, in preparation for the call of one man Abraham through whom the promised Seed will come. Review Last week, we looked at the establishment of the Noahic covenant between God and all of creation. Simply stated, God promises never again to destroy the earth again by flood. In the aftermath of the universal destruction that has taken place, God takes this opportunity to teach Mankind what is and is not permissible regarding killing of life. Animals have been given to Man for many uses, including food. However, God warns Noah not to eat the blood of animals, because the blood is symbolic of life. Much stronger language is used of the shedding of innocent human blood. Murder is forbidden because it is the destruction of a life made in the image of God. Here is the answer to those who can t distinguish between human life and animal life and think each are equally valuable. On the contrary, while animal life is important and is to be respected, human life is sacrosanct, because violating a human life is an attack on God. The sign of the covenant is the rainbow. The rainbow covers all of creation, and is thus a fit symbol for a covenant with creation. Furthermore, God s hanging up of his war bow in the sky symbolizes that the hostility is over. God is going to take care of creation and show mercy to those who dwell there. God s mercy in this case is part of His eternal plan for the Seed of woman of Genesis 3:15 to come into the world. The picture of the rainbow is also used around God s throne to demonstrate His glory. As we see the rainbow in the sky, we should look backward towards God s covenant promise and faithfulness, and we should look ahead to the time when He comes in glory at the end of the age. Furthermore the language of Genesis 8:22 suggests that natural laws will be established: While the earth remains, seedtime and harvest, cold and heat, winter and summer, and day and night shall not cease. This principle of uniformitarianism, or that everything happens today like it always has done, is the basis of our modern scientific method. However, the Bible teaches that this was not always the case. Remember 2 Peter 3:3-7? 2 Pe. 3: Knowing this first: that scoffers will come in the last days, walking according to their own lusts, 4 and saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation. 5 For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, 6 by which the world that then existed perished, being flooded with water. 7 But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men. Uniformitarianism has been around a long time, at least since the time of Peter. Everything is the same. Nothing has ever changed. Sometimes we fall into the trap too. We rely on Mother Nature and the law of gravity. Rather, we should be thankful that God in His providence chooses to act in a consistent way that we can rely on. Let me digress here for just a few moments to give you some insights into uniformitarianism vs. catastrophism. This information comes straight out of Douglas Kelly s book on Creation and Change. Genesis I Notes. Doc p. 110 DSB 9-Sep-05

2 Uniformitarianism vs. Catastrophism Kelly: Christian interpreters by the first half of the nineteenth century beat a hasty retreat into varying sorts of allegorical readings of Genesis 1-11, in order to avoid conflict between the straightforward meaning of the text with the new and imposing paradigm of an ancient cosmos. Kelly: Any attempt to date the elements of a rock which assumes that the rate of decay from one element to another has remained the same in the past as it is today (a rate said to be based upon the speed of light) will result in an age too great. The assumptions underlying radiometric dating are: 1) the clock must run at a known rate; 2) the clock must be set correctly at the beginning of the time period being measured; and 3) the clock must not be disturbed during the time period being measured. Radiometric dating methods do not fulfill all of the requirements for a reliable clock. Kelly: According to Genesis, God created within six days a full grown universe. It had an appearance of many years maturity when it was but a few days old. A New Testament illustration of this reality would be Christ s turning the water into wine: a process requiring a few years was compressed into a moment of time. Much of modern historical geology is based upon a philosophical faith assumption which runs counter to biblical testimony, and has not been clearly demonstrated by operational science: the uniformitarian thesis. Uniformitarianism is the belief that the origin and development of all things can be explained exclusively in terms of the same natural laws and process operating today. Uniformitarianism has been the backbone of modern historical geology and is responsible for the current widespread assumption that the earth is billions of years old. But creationists have argued on the contrary that geological evidences support a universal hydraulic cataclysm; a watery catastrophe, not slow natural processes such as we experience today. It is believed that the Flood was accompanied by massive and violent earth movements, volcanic action, and dramatic changes in climate and topography. Geologic evidence supports a cataclysmic interpretation rather than a uniformitarian explanation. For example, recent studies of the Mount St. Helens phenomenon indicate that it attempts were made to date those structures (which were formed in 1980) on the basis of the uniformitarian theory, millions of years of formation time would necessarily be postulated. Kelly: On one hand, geologists date the antiquity of rocks by the fossils in them, and on the other date the fossils by the antiquity of the rock strata in which they are found. When the rock strata do not follow the prescribed uniformitarian succession from simple to complex, then it is stated that many square miles of rock material (containing ancient fossils ) must somehow have managed to be placed on top of the strata containing more recent fossils. This procedure is evidently based on faith. Indeed, this uniformitarian, evolutionary faith (or paradigm) seems less able to accommodate hard empirical facts than the creationist paradigm proposed by this book. Far from testifying to uniformity, evolution and an ancient earth, the earth s rock strata actually points to universal hydrological catastrophism, which can more readily be understood in terms of a recent creation and flood. In summary, the Bible teaches catastrophism, that is, God has intervened into creation with a universal, cataclysmic Flood which altered geology and geography beyond recognition. We have the assurance from God s word, through His covenant with Noah and the rest of creation, that never again will this type of catastrophe happen. Rather, Peter teaches us that the world will ultimately be destroyed by fire in preparation for the final eucatastrophe (good catastrophe) of the creations of the new heavens and the new earth of Revelation Genesis I Notes. Doc p. 111 DSB 9-Sep-05

3 Introduction This morning, we will look at culture and society after the Flood. In some respects, Genesis 9:18-10:32 parallel Genesis 4 and 5. In the earlier chapters, we looked at the development of the godly and ungodly lines after the Fall of Man and exile from the Garden of Eden. Genesis 5 was a long genealogical list, just like Genesis 10. And in both chapters, we find interesting theological insights beyond the surface reading of a long list of names. We ve already seen the parallels between Adam and Noah as the next Adam, and this morning, we will continue to see that Noah has been established as a new Adam to be head of the human race. After the Flood (9:18-29) Read Genesis 9: Eveson: Like Adam at the beginning, Noah was in a new world. Atkinson: Noah, we are told, was a tiller of the soil. There are unmistakable echoes of Adam in the Garden in Genesis 2:15. After the Flood, civilization has to be rebuilt. Noah planted a vineyard. Jordan PS: This is a new Garden of Eden, presided over by Noah, the image of God. And just like in the original Garden, there are events that happen in Noah s garden that have consequences. There is sin in the garden, and as a result, a curse is spoken. However, there are some significant differences between Adam and Noah as well. Eveson: The sin of Adam affected the whole human race; on the other hand, Noah s sin permanently affected only one branch of the family. The human race would have to look beyond Noah to the second man, the Last Adam. Noah and His Three Sons (9:18-23) In verses 18-23, we need to look at Noah s conduct, Ham s conduct, and Shem and Japheth s conduct. But first, notice the tiny phrase: Ham was the father of Canaan. This alerts us to the main point of the episode, which we will get to in a moment. Noah s Conduct (9:20-21) The first question we need to deal with this morning concerns the conduct of Noah. The text clearly teaches that Noah s son Ham had sinned, but what are we to think about Noah? I ve read several different commentaries, and most of them paint Noah s conduct as sinful. However, as you might expect, James Jordan has a different perspective on this account. Let me first highlight Jordan s points, and then I will follow with the more traditional interpretation. Jordan PS: After the flood, in Sabbath rest, Noah planted a vineyard, and drank of the wine (9:21). In the Bible, wine is for joy (Jdg. 9:13; Ps. 104:15). Ps. 104:15a And wine that makes glade the heart of man. Jordan PS: It is a picture of future blessings and is closely connected with the Sabbath. Noah got drunk, but all this means is that he became relaxed and went to sleep. Nothing in the least indicates Noah was a habitual drunkard, since such a lifestyle is condemned in the Bible. Noah uncovered himself in the privacy of his tent, lying aside the robe of his office and duties. It was a time for Sabbath relaxation. (Sadly, there was a serpent in his garden, Ham). And now for the opposing viewpoint on Noah. Genesis I Notes. Doc p. 112 DSB 9-Sep-05

4 Eveson: Before the curtain falls on Noah and his sons, an incident is recorded which casts a blot on the character of this otherwise upright man. Three sins are discernible. The first sin is the drunkenness of Noah. No blame is attached to Noah for planting a vineyard or using the grapes to produce wine. The law of Moses encouraged the purchase of wine or similar drink for festive occasions (Dt. 14:26). At the same time, this passage is the first of many in the Bible on the dangers of alcohol (cp. Pr. 20:1; Lk. 21:34; Rom. 13:13). The fact is that he overindulged himself and became drunk. Eveson: Second, associated with drunkenness is Noah s sin of immodesty. Enough information is given to indicate the sorry consequences of overindulgence. Look what it did to this man of God who before the Flood walked with God and stood out blameless in that godless, violent society! How sad to see a man of God reduced to this pathetic state. So, either we see Noah s conduct as enjoying the fruit of his labors and resting in the privacy of his own home, or we see it as an abuse of alcohol leading to drunkenness and immodesty of nakedness. I think that either interpretation could be valid, but because of Noah s conduct and reputation for the six hundred years before the flood (remember, Noah was just, perfect, walked with God, and found grace in God s eyes), I think that Jordan s explanation makes sense. I ll leave it to you to ponder. Ham s Conduct (9:22) Jordan PS: In order for us to understand the sin of Ham we need to realize that the Bible presents him as a righteous man before the flood. Noah s sons were saved, not because of their union with Noah, but because of their own faith. Since Noah was a wholly righteous man (6:9), such righteousness would have to include training his sons to walk in the fear of God. Thus, Ham was a righteous man before the flood, and when he sinned, he lapsed from grace. Whether Ham was elect or not, and whether he was truly regenerate or not, is God s concern, not ours. Perhaps Ham repented and was delivered. We are not told. Eveson: Ham fell into the sin of dishonoring his father, the subject of the Fifth Commandment. Ham showed disrespect by looking at his father s shame and then by making it known to his brothers (9:22). Instead of quickly covering up his father s shame, he feasted his eyes upon it and gossiped about it to his brothers. Jordan PS: Noah s robe was a symbol of his authority (cp. Gen. 37:3, 23; 41:42). In the privacy of his tent, he laid it aside (9:21). There was no sin in this; after all, he was still covered by the garment of the tent itself. The sin consisted of something fundamental: rebellion against authority. This can be seen from the actions of Shem and Japheth. What they did was designed to undo what Ham had done, and all they did was refuse to look upon their father s nakedness while upholding his office by robing him (9:23). The curse pronounced by Noah is phrased in terms of authority and submission. The sin here is rebellion, not some kind of sexual attack. Jordan PS: After the flood, man is given the authority to exercise capital punishment against murders. In other words, human authority is established at that time. The earlier rebellion of Adam had been against God s authority and rule. Now that men have been given rule we can anticipate a rebellion against this human authority. In seeing the nakedness of his father (9:22), Ham had to invade Noah s privacy without permission. Ham was seeking to uncover a fault in his superior so that he could tear down his authority. Then Ham told his two brothers outside (9:22). Ham was not going to try to take down Noah by himself. No, he tried to enlist his brothers in the project, perhaps arguing: Father has laid aside his robe of office. We can Genesis I Notes. Doc p. 113 DSB 9-Sep-05

5 take it and make ourselves rulers. Satan, repeating the lie to Eve, now said to the heart of Ham, who repeated it to his two brothers, You can make yourselves kings by stealing the robe of office. Shem & Japheth s Conduct (9:23) Jordan PS: Shem and Japheth refused to join Ham s conspiracy (9:23). By putting the garment on their shoulders (instead of carrying it in their hands), they were symbolically upholding Noah s office. Since nakedness is associated with shame in fallen men (2:25; 3:7), they refused to look at their father. They refused to shame or embarrass him in any way. Respect for established order and authority is one of the cardinal keys to dominion (cp. 5 th Commandment). Noah s Prophecy (9:24-29) So, we have a situation in which Shem and Japheth attempt to undo the sin that Ham has committed. The actions of these three brothers then have consequences, as Noah awakes, and under the influence of the Spirit of God, blesses Shem and Japheth, and curses Canaan. This brings us back to verse 18, where we are told that Canaan is the son of Ham. Eveson: The most striking thing about Noah s pronouncement is the lack of any reference to Ham. Instead of Ham being cursed for what he had done, the curse fell on his son, Canaan. Why should this be? The curse is repeated three times. Its fulfillment is certain. Eveson: We need to see the curse on Canaan in the light of the blessings pronounced on Shem and Japheth. We are being prepared for the next section, where the three sons become the heads of the three great branches of humanity. When Noah speaks of Shem, he is thinking of him as the head of a particular racial grouping. The same is true of Japheth. Thus, the blessing pertains to a time later than that of Shem and Japheth. Thus, it is not so startling to find a descendant of Ham being cursed rather than Ham himself. Although the curse is on Ham s son, Canaan, it is directed to him as head of that particular branch of Ham s line that became known as the Canaanites. Eveson: When this part of God s Word was written, the Canaanites were notorious for their sexual misconduct (Lev. 18). By the time of the Exodus their sins had reached such a point that they were ripe for God s just retribution to fall on them. God used Israel to punish the Canaanites. The curse on Canaan is a prophecy that looks beyond the time of Noah and his three sons. These sons become types of their descendants. Ham s attitude towards his father became a type of what would develop and be so abominable in that branch of his family represented by his youngest son. Thus the curse on Canaan represented God s just sentence on the sins of the Canaanites. It is necessary to point out that this was not a curse on the whole Hamite race. Eveson: While Ham s disrespect for his father brings down a curse on only one group of his descendants, the honorable action of Shem and Japheth bring blessing to many. The unusual way in which the blessing is formulated stresses that the line of promise, which we detected before the Flood, will run vial Shem s descendants. It is not Shem who is blessed, but the Lord, the God of Shem (9:26). As the curse was not directed to Ham but to Canaan, so the blessing is directed not to Shem but to the Lord (Jehovah). Noah is associating God in a very special way with Shem. Shem is blessed by having the God of creation and redemption as his God. The special association that God had with Shem would be seen later when the line was narrowed down to a particular family, and God would be known as the God of Abraham, Isaac, and Jacob. Genesis I Notes. Doc p. 114 DSB 9-Sep-05

6 Eventually the blessing would find its ultimate fulfillment in Jesus Christ, who is of this same line. Eveson: Japheth is to share in this blessing. What Noah must have hoped for at his birth by giving him the name Japheth ( enlargement ) is now confirmed in this prophetic blessing (9:27). The descendants of Japheth are to dwell in the tents of those of Shem. The descendants of Japheth are to share in the fortunes and blessings of Shem. We have seen that the heart of Shem s blessing is spiritual. Eveson: After the flood, Noah lived 350 years. The passing of time is marked, not by the usual references to human births, but by the great Flood, which involved a new beginning. It separated the old world from the new. Noah had no other children after the Flood. This means that all humanity is descended from these sons, Shem, Ham, and Japheth. This prepares us for the next section, which will begin with what these sons of Noah produced. Which branch of Noah s family will produce the woman s Seed who will bruise the head of the serpent? The future hope is again seen in the midst of sin, shame, dishonor, and curse. Blessing comes through the line of Shem. Schaeffer: Although the promise (of the Seed in Genesis 3:15) will be fulfilled through the Semitic people, it is actually open to the whole human race. It is simply that the Semitic people will be the channel the cradle, as it were the conduit out of which the whole of mankind will have a blessing. The Generations of the Sons of Noah (10:1-32) Read Genesis 10:1-32. Here we come to the fourth generations sections of Genesis. After the account of creation, we have seen the generations of the heavens and earth (2:4-4:24), the generations of Adam (5:1-6:8), the generations of Noah (6:9-9:29), and now the generations of Noah s three sons. This section is divided into two parts: the table of nations (10:1-32) and the tower of Babel (11:1-9). We will cover the table of nations this week, and consider the tower of Babel and the next section, the generations of Shem, next week. Introduction to the Table of Nations (10:1) Eveson & Atkinson: Noah s sons did not have any children until after the Flood. Be fruitful and multiply, and fill the earth was God s word to Noah (9:2). Chapter 10 tells us he had a pretty good try. A key word is spread (10:5, 18, 32). The narrative spells out the families descended from the sons of Noah, who form the nations known to the people of Yahweh. The table is divided into three parts, according to the three sons of Noah. The total number of names descended from them adds up to seventy, not counting the names in brackets in verse 14 which do not belong to the main list. Seventy is a familiar number in Scripture (see Ex. 24:1; Numb. 11:16 seventy elders of Israel). It is a numerical symbol of fullness and wholeness and it becomes a traditional round number and symbolic of a large group. It is not necessarily an exhaustive list, but it is a representative list. Here is a picture of international growth, of national diversity, yet all descended from one man a sort of second Adam. God s blessing covers the whole earth. Eveson: We are being prepared for the promises that God made to Abraham (12:3; 18:18). Before Abraham we have seventy nations mentioned; after Abraham his seed numbers seventy (46:27). Genesis I Notes. Doc p. 115 DSB 9-Sep-05

7 Gen. 46:27b All the persons of the house of Jacob who went to Egypt were seventy. While Adam produced seventy nations through Noah s sons, Abraham, like a second Adam, grew to seventy through Jacob s sons. The one chosen from the nations produced a number that represented all the nations (see Dt. 32:8). Dt. 32:8 When the Most High divided their inheritance to the nations, when He separated the sons of Adam, He set the boundaries of the peoples according to the number of the children of Israel. Eveson: The order of the list Japheth, Ham, and Shem is not what we are used to seeing. Neither is it the order according to age, for Japheth is the eldest (10:21) and Ham the youngest (9:24). As we progress through Genesis we find that the line of promise is always dealt with last. So here, the genealogies of Noah s other sons appear before the chosen line of Shem. Let me point out again that I disagree with Schaeffer s treatment of genealogy, not chronology on p. 150 Schaeffer says: Chapter 10 again brings us to the genealogies, and as we have said before, the genealogies themselves make it evident that their purpose is not chronology. For example, Genesis 10:2 speaks of a man bringing forth countries. Verses 4 & 13 depicts a man as bringing forth peoples. In verses 7 & 15 a man brings forth places, because Cush, Sheba, and Havilah are places, not peoples. Finally, in verses we are told that the various tribes came from one man Canaan. It certainly seems to me that to take these genealogies as chronology misses the mark. The purpose of Genesis chapter 10 is exactly what Schaeffer is downplaying here. The purpose is to show how Noah was fruitful and multiplied, filling the earth. We have a change in the world structure after the Flood. Before the Flood, there were two main lines of people; the godly and the ungodly lines. There were no nations or civil governments. Murderers like Cain s Lamech could celebrate their crimes with impunity. However, as part of the Noahic covenant after the Flood, God establishes civil authority. Now, murderers have to answer to the state for their crimes. Instead of two lines of people, we now have seventy nations. Many different people groups come from Noah to inhabit the world and establish cultures, societies, and governments. As we ll see next week, these people groups are scattered over the earth and are given different languages that isolate them from each other. Thus, the main point of Genesis 10 is to show how one man became seventy nations seventy nations representing the entire earth and in turn out of these nations, God selects one man Abraham to became the father of seventy and ultimately to be the conduit of blessing to all nations through the Seed of Abraham s line. Japheth s Descendents (10:2-5) Eveson: Seven sons are mentioned and seven grandsons. The nations mentioned are, from a Middle-Eastern perspective, on the outer fringes of the world. They live to the north, west, and east of the land of Canaan. Noah prophesies that God will enlarge Japheth (9:27) and this is seen to be fulfilled, for his descendents inhabit vast portions of the earth. There is a summary statement in verse 5 concerning Japheth s line, and two terms found here become significant later. One is coastland peoples (or isles ) and the other is nations or Gentiles. The Servant of the Lord will bring forth justice to the Gentiles and The coastlands shall wait for His law (Is. 42:1, 4). Genesis I Notes. Doc p. 116 DSB 9-Sep-05

8 Ham s Descendents (10:6-20) Eveson: Much more space is devoted to Ham s line than to Japheth s because many of those grouped among the descendants of Ham were close neighbors of Israel, or were among those who affected Israel in a big way. The four sons of Ham are named: Cush, Mizraim, Put, and Canaan (10:6). Cush represents the peoples of Arabia, Ethiopia, and the Sudan. It is clear from this, as 9:25-27 indicated, that not all of Ham s line was cursed. Many of his descendants would partake with Japheth of the blessings to come. The gifts and testimony of the Queen of Sheba in the days of Solomon become a type, or preview, of the universal rule of God through Messiah (cp. Ps. 72:10. 15). Eveson: The detail concerning Nimrod who ruled territory in the land of Shinar (Babylonia), is added for a special reason (10:8-12). Five sons of Cush have already been listed. This sixth son is considered separately because he was an important figure in this early period and what is said of him provides further light on the incident recorded in the next chapter. The name Nimrod means We shall rebel, which may suggest that he was behind the rebellion against God. The description a mighty one on the earth reminds us of the violent days before the Flood (6:4). His connection with Babel prepares us for the following chapter. He had a name for being a mighty hunter before the Lord. The other great hunter in Genesis was Esau, who despised his birthright. Before the Lord recalls the statement that the earth was corrupt before God (6:11). It suggests that Nimrod stood head and shoulders above his contemporaries. Nimrod was responsible for the early developments in Mesopotamia which led to the great civilizations of that region (10:10). Nimrod is thus a second Cain, living in opposition to God, and yet possessing natural gifts and abilities to produce order and stability in a society. Eveson: Mizraim is the Hebrew name for Egypt. Egypt figures prominently in the history of Israel and Genesis ends with God blessing Egypt through Joseph. No descendants are given for Put which is commonly identified with Libya. Eveson: Finally, the line of Canaan is presented in some detail. All the tribes described as occupying the land of Canaan in the days of Moses and Joshua are noted. The text also defines the boundaries of where the Canaanites lived (10:19). Moses is anticipating God s word to Abraham concerning Canaan (13:14-17; 15:18-21) and the later conquest of the land by Israel. The table of nations already defines what will become known as the promised land. Sodom, Gomorrah, Admah, and Zeboiim were the first to experience the curse that God had pronounced on Canaan. Shem s Descendents (10:21-31) Eveson: Attention is drawn to the family of Shem by changing the introductory formula: And children were born also to Shem (10:21). Though Japheth is the oldest brother, he will be blessed by his association with Shem. The introduction also highlights one particular family of the line of Shem. Eber is a descendant of Shem s son Arphaxad (10:24-25). It is from this family that Abraham will be born. Eber is related to the word Hebrew. Abraham and the Israelites are descendants of Peleg, the son of Eber. What we are told here is that In his days the earth was divided. This is probably a reference to what happened at the tower of Babel. Summary (10:32) Eveson: The final verse forms the grand conclusion, linking up with the first verse and the overall summary statements (10:5, 20, 31). What, then, is the overall purpose of the chapter? Genesis I Notes. Doc p. 117 DSB 9-Sep-05

9 Firstly, the chapter stresses that the human race, despite linguistic and geographical differences, is really one family. Secondly, the chapter bears witness to the differences that do exist. It is a fact of life that the human race is divided by race, language, and land, and this raises the question of the reason for such division. The next chapter provides the answer. Thirdly, the phrase after the flood occurs at the beginning and end of the chapter. We are not allowed to forget either the judgment of God on rebellious humanity or His grace in re-establishing humanity. Fourthly, we notice that Moses has inserted into the list several additional notes. These notes call attention to what God will do in judgment in the future. The first relates to Nimrod and indicates that God was not overreacting when judgment fell on Babel. There are also notes concerning the Philistines and Caphtorim (10:14), the Canaanites, Sodom and Gomorrah (10:15-19), all of whom experienced God s righteous wrath. Finally, the chapter prepares us for the story of Abraham s call and God s promise that through his descendants all families of the earth would find blessing. This promised is fulfilled in Jesus Christ. Conclusion After the Flood, the progression of history moves forward into a new stage of development. Although Noah is portrayed as a new Adam, the offspring of Noah and his three sons produces a host of nations seventy in all, representing the fullness of the earth. We see that the actions of Noah s three sons have consequences for the nations descended from them. While Japheth and particularly Shem are blessed, Canaan, the fourth son of Ham, is cursed. This has significant consequences for future developments in the Bible. Abraham descends from Shem through Eber, and the Semitic Hebrews from Abraham s line become God s chosen people. This is the line from which ultimately the Seed will come. At the same time, Abraham s line is in continual strife with the descendents of Canaan. Coming out of Egypt, Israel must invade the land of Canaan and destroy the inhabitants that live there. Because Israel did not fully obey the command of God, they sowed the seeds of trouble for many generations, for they co-existed with the Canaanites, who were a wicked, idolatrous, and sinful people. Throughout this passage of Scripture, we are ultimately reminded that God is still in sovereign control over all things. The Flood was under His control. The rainbow as the sign of His covenant was placed in the sky at His command. And the repopulation of the earth through the three sons of Noah into the nations of the world was according to God s plan. God reorders the world in order to bring about the next stage in history the identification of one man, one nation through which the promised Seed would come. The same God who ordered all this to come to pass over four thousand years ago is the same God who is in control of all things today. He is the same, yesterday, today, and forever. He does not change, and His purposes do not change. Even as he prepared the way to call Abraham to Himself, God is in the business of calling lost sinners to Himself, through the Seed of woman Jesus Christ. Let us hear His voice, and submit to His call, for He is the Sovereign Lord over all things. Amen. Close in Prayer. Next week: Lesson 13 Babel and Beyond (Gen. 11:1-26) Schaeffer pp Genesis I Notes. Doc p. 118 DSB 9-Sep-05